said But I pray you vvhat was that Luther you speake of Pap. Hee vvas once himselfe a Frier had vovved chastity acknowledged the supremacie of the Pope for a time as others was devout in fasting praier other devotions but having the spirit of coÌ„tradictioÌ„ he cast off all care of obedience to his superiour denied the supremacy of the Pope renounced his vow married against his oath left off al good devotion moved such sedition in the Catholike Church that yet never could be ended whatsoever impiety you see in the people he was the first maÌ„ that loosed the raines vnto it hath bin the cause of all such licentiousnes which now you see too common amongst vs preaching liberty licentiousnes and by his pleasing doctrine drew such a nuÌ„ber after him that hee had not onely many followers but also mighty defeÌ„ders so that the Pope vvas faine to call the Counsaile of Trent against him Sleydan lib. 3. had hee not hid his head he had bin punished according to his desertes It is pitty he was ever born he hath done more hurt to the catholike church then ever vvill be throughly vvell salved such a deadly wound hath he given the church But I leaue to discourse further of his behaviour life referre it till we come to our Inne in Oxforde for it vvil require a whole daies discourse to set him out in his true colours You see the scholler is now come neere vnto vs therefore wee must leaue this talke be thâ—nke vs how wee may take occasion to enter into your former talke of good vvorks that our wager may be tried Gal. Let mee alone for that I will giue you occasion enough if you vvill take it when it is offered Papist Yes I warrant you I wil take it if it bee offered but hee is come Gal. Come sir I did well hope when I parted froÌ„ you that this gentlemaÌ„ woulde haue rode faster but hee loues to spare his horse as vvell as you besides he is iumpe of your opinion all vpon a godly life and good vvorkes Papist Indeed sir when this gentleman did imparte parte of the good communication that had past betvveene you I was the willinger to stay til you should overtake vs for I am very willing to haue acquaintaunce and conference with such men â—nd the rather because you so h ghly esteem of good vvorks vvhen as the most parte of preachers contente themselues with that dry doctrin of bare faith without works little considering that they are the very causes wherby we purchase the favor of God wherby we may merit heaven Schol. Those speeches are false blasphemous speeches I caÌ„not endure to hear theÌ„ the best works that ever were done excepte the works of Christ f you vvill stande to the vvorth of them deserue eternall daÌ„nation if God iudge theÌ„ in rigour and not in mercie because they answere not to the perfection of loue toward God which is required in our duty Much lesse are they of any value in that respect to purchase heaveÌ„ Paule was a man very full of good works yet he accounted his owne righteousnes but as douÌ„g Phil. 3.8 much differing froÌ„ the conceit of good works which you haue Pap. St St my wine Gall. It is gone I yeelde Papist Pardon me sir I spoke this but only to see howe you like their opinion vvho so teach therefore I pray take not these my words as my opinioÌ„ yet I must say this I haue bin in company with those whom you cal catholiks vvho giue shrewd reasons for their opinioÌ„ such as I confesse I am not able to answere Scholl I pray vvhat are they Pap. VpoÌ„ this coÌ„ditioÌ„ I will relate what reasons I haue heard that you shal not take that which I speak to be mine opinion Scholl Be it so Pap. Wel then they proue that we can satisfie for our sins and purchase the favor of God by good works Dan. 4 24. out of Daniel where the Prophet adviseth king Nabuchadnezzar having highly displeased God for his wickednes to break off or redeeme his sins by righteousnes and his iniquitie with mercie towards the poore againe SalomoÌ„ saieth loue covereth a multitude of sinnes and againe he saith by mercie and trueth iniquitye shall bee forgiven which me thinks are very manifest places to proue their assertioÌ„ Scho. Sir you must vnderstand that there are two sorts of sinnes the one directly against the Maiestie of God himselfe which is when wee transgresse the commandement of the first table the other sort when we sinne against our brother which is the transgression of the second table as when we wrong or oppresse theÌ„ as Nabuchadnezzar did who had violently destroied oppressed many As for the wrong we do to meÌ„ Calvin instit lib. 3. cap. 4. sect 36. we may by righting theÌ„ satisfie men of which kind of satisfying men not God Daniell speaketh when he saith to the King let my counsaile bee accepted Dan 4.24 breake of thine iniquitie by righteousnesse and by mercie to the poore as if hee had saide O King thou hast heretofore oppressed and iniured many now right them novve deale mercifully vvith the poore let thy true serious repentaunce be manifested by good workes novv if you vvill here by conclude that good works and mercy to the poore doe satisfie for our former sinne vvith God you not only wrest the words of the Prophet further then they are meant but also derogate from the passion of our only Savior For if vvee vvill satisfie for our former trespasses them must wee do it by some thing of our ovvne not due vnto God but all things vvee can do whatsoever are due vnto God by the right of creatioÌ„ so that not Adam before his fall could merite any thing For al the excellency in him he had of God much lesse can any of his seede merit Christ only excepted any thing seeing the best of them come not neere him in perfection before his fal Hence is it that the Apostle saith 1. Cor. 4.7 Yee haue nothing but that you haue receiued if thou hast receaved why boastest thou as though thou hadst not received the more thou hast received the more is required at thy hands Gal. 2.16 17. Eph. 2.8.9 And in an other place the same Apostle saith by grace are yee saved through faith and that not of your selues it is the gifte of God not of vvorkes lest anie man shoulde boast if any man can merite by good vvorkes hee hath vvherein hee may boast in which wordes the Apostle vtterly denyeth that any man may boast or attribute any part of his salvation to his own desert Concerning your second place you alleadge to proue this Pâ—o. 10.12 loue covereth a multitude of sinne it is manifest that you haue taken this place vpon trust but he that lent you this place deceaved you if you had but only looked vpon
the place your selfe you would haue perceived that these wordes are not pertinent to this point whervnto you alleadge theÌ„ no more theÌ„ a poke ful of plumbs the which if you â—ome the wordes next going before you may evidently see Where Salomon sheweth the nature of hatred Pro. 10.12 and the nature of loue he saith hatred stirreth vp contention but loue covereth a multitude of sinnes by which wordes nothing els is meant but where meÌ„ hate one an other there they vvill goe aboute to discredite those they hate and speake all the evil they know of their adversary according to that of the Apostle S Iames Iam. 3.16 where envying strife is ther is sedition and ' al manner of evil works but where loue is if they whom they loue haue coÌ„mitted any thing amisse they blase it not abroad but conceale it for the loue they beare to the party so offending vvhich vve see verified in Ioseph who loving his espowsed wife Mary when hee perceived shee vvas vvith childe Mat. 1.19 would not make her a publike example draw her before the magistrate but was minded secretly to put her away Now SalomoÌ„ saying no more but affirming only that the nature of loue is such as that it wil not defame those whom it loueth you bring it as though he said loue meriteth the forgiuenesse of sinnes in the sight of God very wide from the meaning of Salomon Now coÌ„cerning your third reason Pro. 16.6 by mercy and trueth shall iniquitie bee forgiven marke well the words he doth not say for the merite of mercie and truth which you are to proue but by as by the meanes not for the merit of them The like speech hiâ— in the Prophet Ezechiell Ezech. 18. where the Lord testâ—fieth that if the vvicked wil forsake his wicked way and do that which is right and good the Lord wil not remember his former wickednesse In vvhich words hee shevveth his mercie in forgiuing them the meanes not the cause wherby they may obtaine mercy namely by a true repentaÌ„ce which consisteth in newnesse of life in doing mercy and trueth Pap. This is but your private opinion the fathers had a higher opinion of good workes they tooke them for merites of eternall life Scholl If you read them you shal find the coÌ„trary Bernard in Cant serm 22. Bernard saith of them all generally sunt via ad regnum non causa regnandi they are the vvay wherby we are brought to the kingdom of god not the causes of our obtaining heauen Origen expouÌ„ding these wordes Origin in epist ad Rom. 4 4. Ambrose de vocatione gent l. 1. cap. 5. August de spirit lit ca 17. epist 105. ad Sixt. to him that worketh he reward is not couÌ„ted for grace but of debt saith I cannot bee perswaded that there is any vvorke that can craue recompence or reward of God as a due debt It were too long to recite what Augustin what Ambrose vvhat Ierome and others of the Fathers say of this point For the Papist wil not stand now to their expositions Pap. Nay slander theÌ„ not they alway stoode highly on them Schâ—ll It is but a vaunt bâ—fore those that never read them Reynolds in Apologia Thesium sect 24. as it hath bin proved by a reverend learned maÌ„ if they saw that they made not clearly against theÌ„ they would never haue dealte so irreligiously with theÌ„ not only to blotte out whatsoeuer they say against them but also to adde vnto them and make them speake as theÌ„selues list altering the sence of their words by interposing words or sentences Pap. I cannot beleeue this this were to confesse that they rely little on them Scholl I easily beleeue that you think there is no such matter for none but the souÌ„dest frends of the Pope late king Philip of Spaine are admitted to the knowledge of this mistery who are sworne not to reveile it Hovvbeit it pleaseth God this il practise of theirs should come to light coÌ„trary to their expectation I can shewe you the booke which they cal Index expurgatorius wherein is namely set downe what they shall adde and vvhat they shall alter leaue out in what Auctors and that it is not lawful fot any to haue any booke but so corrected nor lavvfull for anie Printer to print theÌ„ but as he shall haue direction from this Index before mentioned Pap. If it be so I cannot tell vvhat to say to it but be it the fathers say nothing for their opinioÌ„ yet the scriptures are very plaine that as badde vvorks are causes of our damnation so by good works we merite heaven For the merit of good vvorkes it is evident by the vvordes of Christ vvho vvill cal some to his kingdome sheweth a cause why they shal enioy it saying for or because Matth. 25. when I was hungrie thirstie and naked yee fedde me gaue me drinke and cloathed me Now this I learned when I vvas a young scholler that quia or quoniam for or because are alwaies called causall wordes because wee never vse them but when we shew the cause of a thing and so Christ vseth it in this place come and inherite my kingdome for you haue done this shewing the cause why they shall inherite it Scholl Parte of that which you haue said is true as vvhen you say ill or vvicked vvorkes are causes of daÌ„natioÌ„ because ill works are perfectly ill but no good workes no not of the best of the Saints in this world are perfectly good therfore cannot deserue eternall life Whereas you say that vvee never vse these vvordes quia or quoniam but vvhen vvee shew the cause of a thing it is not true But stay know you him that rode by vs eveÌ„ now Pap. No I never saw him before but you maye see hee is a serving man Scholl Why say you hee is a serving man Pap. Because hee weares a blue coate Scholl So your own mouth confuteth that which you affirmed before Pap. Why so Scholl You saide before that these words for because are alvvaies causall words never vsed but when the cause of a thing is shewed herevpon you conclude because our Savior Christ vseth these words for or because I was hungry thirstie and yee refreshed me therfore those good workes must be causes of enioying the kingdome of God but it appeareth by your ovvne words that for or because do not alwaies signifie the cause but ofteÌ„times a probable or a necessary coÌ„sequution of a thing You say he is a serving man because hee weares a blue coate this because signifieth here in this speech a Probable coÌ„sequution because few weare a blue coate but serving men A blue coate makes not a serving man no more theÌ„ a hood a Monck For if it shoulde be the cause of a serving man then if a woman put it on she were a serving man in
like maÌ„ner doth our Saviour vse these wordes for or because in the place you alleage for the merit of good works namely he signifieth the necessary consequution of good workes to abound in those that are predestinated to eternal life Mat. 19.28 â—oh 14.23 For as a badge or cognizaÌ„s point out the maÌ„ that weares it whose man hee is or as a Friers weede be it blacke or gray causeth men to take theÌ„ that weare them to be a black or a gray Frier because it is a vveede peculier to their order So are the charitable workes of the elect so eminent in them that thereby as by badges they are distinguished from other men for hee will glorifie none but whom he first sanctifieth Coloss 3.10 Ezech. 44.7.10 Rom. 12.1 1. Thess 5.23 Ioh. 13.35 1. Ioh. 3.9.10 Eph. 4.24 Ioh. 8.39 by their fruites you shall knowe them By this charitablenes one towards another are the true Disciples of our Saviour knowne from other men By this our Saviour Christ disproveth the vvicked Ievves not to be the sonnes of faithfull Abraham If saith he ye were the sonnes of Abraham you would do the workes of Abraham herevpon is it that our Saviour saith come inherit the kingdome prepared for you by your good workes charitable deeds as by badges you haue shevved your selues to be those men for whom it was prepared Your deedes haue shewed that you are the right sons of Abraham the right cause why they enioy it our Saviour setteth downe in the same chapter namely the free mercy goodnesse of God only Mat. 25.34 saying come yee blessed of my father inherit the kingdome prepared for you before the foundation of the world this kingdome then was predestinated vnto them before they were borne before they had done good or badde neither can any maÌ„ imagine that God chose out such as he foresaw wold do good as some haue vainely imagined for in that one man liveth better then another it proceedeth of the speciall grace of God Iob would haue bin as bad as Iudas or Iulian the Apostata if the grace of God had not bettered him For not onely to do wel Phil. 2.13 but also wil wel is of the Lords speciall grace Yet further for your better satisfactioÌ„ in this point that it may plainly appeare that we caÌ„ no way ment any thing with god much lesse eternall life you must consider that in a merite there are these three things necessarily required First that that wherewith we merite Iames 1.17 be a thing of our owne not his with whom we woulde merit but good works are not our own but the graces gifts of God bestowed on vs. Secondly it is required in a true merite that that vvherevvith we woulde merite be profitable to him with whom vve would merite but there is nothing in the power of man that God staÌ„deth in neede of Luk. 17.9.10 Thirdly it is required that the thing vvherewith we would merit be of equal value with that which we would merite but there is no coÌ„parison between the best works of any of the Saints in this life Psal 16.2 and the ioyes of the kingdome of heauen Now if all these three are necessaryly required in a merite and not so much as one of these three can be found in our good vvorkes I may safelye conclude that it is impossible vvee shoulde merite anye thing at Gods hands especially seeing we are bound by the right of creation sith we are his creatures to obserue and doe his will and no man ever perfectly kept his coÌ„mandements as hee ought to do but came short of his duety much lesse did more then was his duety vvhereby hee might merite Pap. No Did never any man perfectly keepe the lavv of God This is plaine against the scripture vvhich you make the only rule of truth Iob. 1.8 God himselfe gaue testimony of Iob that hee vvas a righteous man and it is saide that David was a maÌ„ according to Gods ovvne hart Psalm 7. Yea David himselfe is not afraid to say vnto God try mee and examine mee and if there bee any fault founde in mee then let mine enemie prevaile against mee and laie mine honour in the dust surely if hee vvere not very confident that hee had perfectly kept his lavve hee would never haue spoken so boldly And is it not said of Zacharias and Elizabeth Luk. 1 6. that they were iust and without faulte The scripture is full of such speeches it is a shame for you to denye that vvhich the scripture so plainely affirmeth and yet pretende that you holde nothing but that vvhich the Scripture teacheth Scholl Stay be not too confident that the scripture is on your side and against vs that you may â—ee you haue small cause heare your places alleadged answered then vaunt if you haue iust occasion First concerning your first reason you say that God himselfe gaue testimony of Iob that he vvas a iust man therefore he absolutelie observed thâ— lavve In citing the testimonie of God of Iobs righteousnes or iustice you leaue out halfe the testimonye vvhich God giveth of him vvhich if you had recited al it would much haue made for the vnderstaÌ„ding of that place The whol testimony or title vvhich God giveth of him is this None is like Iob in all the earth Iob. 1.8 an vpright man iust one that feareth God escheweth evill Now these words import not so much as you woulde make them for they are spoken coÌ„paratiuely as if he had briefly said none on the earth is so iust or so vp right a man as Iob is This doth not import that either Iob or any else was perfectly iust yet was Iob tearmed iust and vpright not because there was nothing amisse in hâ—m Iob 9 23. 39.37 but because without hypocrisie in sincerity he feared God eschewed evil not because he had the perfect feare and loue of God but because he had the true fear of Gods by reason of his true affection in godlines not by reason of the perfection of his inhereÌ„t righteousnes A youÌ„g infant is a perfect man because he hath al the essential parts of a man body and soule yet is he farre from the perfection of a maÌ„ but daily he increaseth in perfection So had Iob true righteousnes but not the perfection of righteousnesse Concerning your second obiection that David appealed to the iustice of God if he found any fault in him theÌ„ he desired no pardon but punishmente If you had read it your selfe you would haue perceiued these vvords vvere not spoken of his whole life but onely of one falsely supposed action for being falsely accused that he went about some conspiracy against the person of king Saule he pronounceth these words Lord try me and examine mee if there be any fault found in mee speaking of the false supposed conspiracie against king Saul of the vvhich hee was altogither
me a crowne of righteousnes which the Lorde the righteous iudge at thaâ— day shall not only giue me but also to al theÌ„ that loue his appearing Surely he claymeth it as his tight for that he had kept the faith and hee saith not the mercifull iudge will giue mee but the righteous iudge vvill giue mee not as of mercy but of right Scholl True it is that life everlasting is promised as a rewarde of good works and as a due debt vnto godlynesse but no where is it said that good works do merite eternall life the word merit cannot be found in all the scriptures eternall life is the reward for godlynes of life not because good works deserue it but by the savour of God through Christ life everlasting is a due debt to those that keep Gods commaundementes perfectly because God hath promised life everlasting to such as doe keepe it but none ever absolutely kept it therfore of due vvithout the grace of God by Christ who only of right hath purchased it no maÌ„ can challendge it of due and right yet are goods works all rewarded but not of desert for what can we do vnto God whereby we may make God a debter vnto vs since all that wee can do is but our duty to him nay not so much in duety as we ought If then it pleaseth him to promise good workes a rewarde it proceedeth of his goodnes so to doe and not our desert he doth binde himself by his promise to reward good workes but good workes doe not deserue either the promise or the reward it is a debt of a bountifull promise not of a due desert CoÌ„cerning that of Paul who as you say claymeth a crown of righteousnes not as a gift but as due vnto him for his desert it may be you wil accept of the answer to this if I bring it out of a father Heare then what S. Augustin saith commenting vpon these words of Paule Aug. homil 14. Aug de gratia libero arbiâ—rio cap. 6 7. He crowneth thee saith S. Augustine O Apostle because hee crowneth his giftes and not thy merits proving it out of the Psalm where it is said he crowneth them in mercy coÌ„passioÌ„ proceeding farther saith not thee only O man whatsoever thou art but eveÌ„ thy self ô thou Apostle howe great soever thou mayst bee I haue fought a good fight it remaineth I should receiue the crown of righteousnes that is the wages nay saith Augustin for the wages thou hast no power to coÌ„mand the same at all for in thee thine ovvne vvorke goeth not alone the crovvne belongeth to God to giue it to whom he list the worke is of thee but not without his aide and helpe When as therefore thou sayest he recompenceth good deeds this is as if that he having prevented himselfe in giving of good things should retribute make recompence for them by giving fresh and new good thinges he rewardeth them but vnto such good things as he already hath given For if he hath not given them wherfore saiest thou 2. Tim. 4. I haue travelled more then they all and yet not I but the grace of God in me if he haue not given thee to finish thy race wherefore saiest thou it is not in him that vvilleth nor in him that runneth but of God that sheweth mercy Beare with me O Apostle saith S. Augustine I see not any thing of thine owne but that which is evill and nought pardon mee Apostle thus we affirme teach because thou hast so taught I heare thee confessing and acknowledging GODS goodnes I doe not heare thee vnthankful I do not see thee to haue any thing that thou hast prepared and gotten of thy selfe but what is evill therfore when God crowneth thy merites he crowneth nothing but his owne giftes You see now that Austen differs farre from you he plainely affirmeth Aug. de gra lib. ar 6. 7. Aug. in 141 serm de tempo Psa 16. de verbis Apost serm 5 in Psal 51. Epist. 105. that this crowne of glory or righteousnes is not of due desert but a reward given of grace he affirmeth in many other places of his workes that no man can merite of God sith all â—he goodnes that is in men are the giftes of God Pap. Well then you will not haue good workes to satisfie for any sin you deny that they merit any thing at al you deny also that any hath or may possiblie obserue the lawe of God thus you make godlinesse not to be of anie worth therfore little to be set by or regarded which is as if you shuld disswade men froÌ„ it But since now you haue discovered your opinioÌ„ of good works I will tell you what talke passed betweeen this gentlemaÌ„ me before you overtook vs he told me you stood highly vpoÌ„ good workes at which I marveiled much coÌ„sidering this age wherein all preach nothing but faith onely without good vvorkes presuming that you shoulde not much differ from other of your religion I was boulde to lay a small vvager vvith him that ere I had done with you you would speake as much against good workes as you haue done for them the which you see you haue done making theÌ„ of no value my worse then nothing even doung Scholl If you haue laide any such wager theÌ„ you haue lost For vnto him I spake so of good works that according to the ordinarie course that God vseth in saving men no man shall be saued without them but since I beganne to argue with you I haue spokeÌ„ no one word against good works but only against that false accouÌ„t you make of theÌ„ placing them in too high a roome in the place of christ ascribing that vnto them which is due only vnto Christs merites robbing Christ of his due ascribing that to vs our workes which is no way due vnto vs vvithout iniurie done vnto our Saviour Gall. As I am true gentleman well saide scholler Sir he aunswereth you right For he that saith that siluer is not as good as gold doth not discoÌ„mende silver He hath denied that false estimatioÌ„ and too high rare you make good workes to be of He hath not denied them their due praise therefore you see I haue vvonne Scholl Sir you say I account good vvorkes worse then nothing even doung blame not me for so tearming theÌ„ S â— Paule so tearmeth theÌ„ Phil. 3.8 not simply in theÌ„selues but in the matter of iustification before God vvhich only I affirme that to iustifie vs before GOD they are of no greater force theÌ„ I haue spoken The which that you may the better vnderstand you must consider that the Scripture maketh but foure causes of our iustification of the vvhich good vvorkes are none the first is the efficient cause which is only the mercy and goodnes of God in giving his only begotten sonne for the redemptioÌ„ of the world The second cause of
they sit and recal it againe newly run over it fitly prepare it for their stomackes that it may so bee converted into their substance In like manner hee vvho vvill make a right vse of reading of the Scriptures must after the reading thereof ponder meditate and ruminate on it and make vse therof for his own edification Lastly wheras you say he is very silent it is most likely he hath a care hee offende not in his tongue For most commonly multiloquium est stultiloquium in much talke there is sin seeing wee must giue an accouÌ„t of every b Mat. 12.36 37. idle word Gall. But what neede all this ado I hope I shal be saved as vvell as he though I pine not my selfe away in melancholy reading of books I confesse I haue but little skil in divinity for my humour is not that way yet I hope I haue enough to bee saved for I know Christ dyed for me I beleeue to be saued by him only not by my workes I stande not on them Vide Bucanum de praedestinat quest 50. nor put any confidence in theÌ„ Scholl Why thinke you a bare beliefe without a careful endevor to liue according to the wil of God will be sufficient for you to salvation Gall. O sir I perceiue you are of the old stamp you trust to be saved by your good works and holynes I know that to be Papistical erroneous therfore I rely wholie on faith in Christ and not on my workes Scholl It is true I am of the old stamp of that stamp which the old Patriarks Prophets and all the Elect of God haue bin al vvhich were zealous of good works studious to approue their calling therby Heb. 11. Tit. 2. yet am I far from that blasphemous conceit of the Papists which you falsely call old but truely erroneous for so it is no lesse erroneous is your solitary faith without good workes This opinion of bare faith hath bin condeÌ„ned for an he resie long siâ—ce in the heretike Eunomius vvho thought that a man might be saved if he had faith how lewdly so ever he lived as S. Augustine reporteth in his 54. heresie ad Quodvultdeum and S. Augustine wrote his book de correctione gratia Aug. tom 4 li. octoginta quest c. 76. against certain that were of this errour in his time and the Apostle Iames tearmeth this kinde of faith Iam. 2.19 the faith of Divels and therefore it cannot saue Gall. I haue heard it I know not how often that wee are freely saved by faith without good vvorks and therefore I confesse I haue had the lesse regard of them Schol. You haue mistaken the matter you haue heard often that vve are iustified freely by faith without good works but not saved without good works Gal. That is al one Sch Nay there is great difference betweene iustification and salvatioÌ„ to iustification only faith without workes sufficeth Rom. 3.28 Gal. 2 16. Ps 15. 24 Fox de christo gratis iustifi lib. 2 pag 380. Mat. 5.20 August in Psal 30. despiritu lit ca. 9. Rom. 8.29 Luk. 1.74 Heb. 12 14 Reve 20.6 but to salvation is more required as first predestination then an effectual vocation by the preaching of the worde externally an internal operatioÌ„ of the holy Ghost Then iustification by faith only afterwards a measure of sanctification which consisteth of godlines of life good workes then salvatioÌ„ so that without sanctification good works you caÌ„not be saved Gall. It is a hard saying and I hope it is not so if it be true I must confesse Vide Foxâ— de Christa gratis iustificante li. 2 fol 359. 360. I haue hitherto reposed my only hope of salvation on faith without works and I am so deeply setled in this opinion that I shall hardly ever alter my opinion Scho. Yet if you haue manifest proofe heereof in the scripture you wil alter your opinion your life Gall. My opinion I shall for I hold the scripture the only rule of truth But for my life I feare I must craue pardoÌ„ a while til yeares grow on me But I pray sir since we are entred into this matter we haue no other matter to passe the time shew howe you prooue this point Heb. 1â— Exod. 40.32 Mat. â— Calu. instit li. 3. cap. 14 sect 1. 21 cap. 15 sect 8. ca. 16 sect 1. 2. Pet. 1 1â— Schâ—ll This matter is proved not only by the godly conversation of all the Patriarkes Prophets and holy men of God but also prefigured in the old law of Moses and set down in plaine tearmes in many places of the new Testament as Except your righteousnes exceeds the righteousnes of the Scribes and Pharises yee cannot enter into the kingdome of God Now although the righteousnes of the Scribes and Pharisies was farre shorte of theirs who may be capable of the kingdom of heaven yet even they were very carefull not to kil not to wrong not to sweare falsely or forsweare not to commit adultery in a word not to breake any of the ten commandements in external action notwithstanding they were careful precize herein yet our Savior plainly pronounceth That excepte our righteousnesse exceede the r ghteousnesse of the Scribes and Pharisies wâ—e cannot enter into the kingdome of God Gall. If to abstaine from killing svvearing adulterie and the rest which you haue reckoned vp be not sufficient God helpe me a great many moe besides me what would you haue vs to do Scho. Our Savior in that place sheweth that we ought not only to abstain from the breach of these commaundements in externall action but also abstaine from evill thoughtes as namely we should not lust after a woman Mat. 5.28 for hee that looketh on a vvoman to lust after her hath alreadye committed adulterie in his hearte This lust the Scribes and Pharisies thought no breach of the law Again he requireth 〈◊〉 we should not svveare at all in our ordinary talke but our affirmatioÌ„s should be yea yea our negations nay nay The Scribes Pharisies thought they offended not in taking the name of the Lord in vaine in ordinary talke so they swore not falsely Againe the Scribes and Pharisies thought they might take an eie for an eie and a tooth for a tooth that they might revenge a wrong to the vtmost so that their revenge were not greater then the wrong received but our Savior requireth that vvee should not resist evil if any man take away our coat we must giue him our cloake also if any man strike vs on the one cheek we must turne to him the other also Gall. And do you indeed think in conscience you are bound to doe this Scholl Yes without al doubt Gall. Then by your good favour I meane to ease you of your cloake and purse but first I vvill proue your patience I must take my fist from your
right eare then you vvil turne me the other Why how now wil ye resist Scholl Why not sit Gal. O I did but proue whether you would stand to your doctrin or no I meant you no harme but you see that you will speake a great deale more then you wil do Scho. Why say you so Gal. Because cven in your last words you saide you were bound in coÌ„science not to resist evill that if any wil take your cloake away you must giue him your coate also and that if one strâ—ke you on one cheeke you must turne him also the other yet you see you obserue none of all this Scholl Sir you much mistake the matter if you thinke that these speeches resist not evill Aug. Epict. 5. ad Marcellinum Peter Martyr locis comm classe 4 ca. 15. sect 7 8. if any take your cloake avvaie giue him your coate also and if any strike you on the one cheeke turne also the other it you think I say these speeches are meant abâ—olutely and alvvaies to be done For the only drift of our Savâ—or in these speeches is to confute the false opinioÌ„ of the Scribes and Pharisies vvho thought it no offence to do wrong for vvrong so that their requitall vvere not greater then the vvrong done them he tels them that they may not resist evil that is maliciously hurt again if they bee vvronged As for to resist evill but not vvith evil that is revenge with malice and wronge it hath beene vsed allvvaies of the godly Exod. 2.12 opposing theÌ„selues against the wicked practises of the vngodly yea our Saviour Christ not only reproved those that sould doâ—es in the teÌ„ple Mark 11.15 but also overthrew the tables of the mony-changers and whipt them out of the temple Paule withstoode Peter to the face Gal 2.11.14 vvhen he went wrong Againe wee are not alwaies bounde to giue our cloake to him that will take our coate away Calvin institut lib. 4. cap. 20. sect 20. for this is spoken respectiuely and not absolutely that is rather yeelde our cloak vnto him then maliciously vvithstand him else vvhy hath God appointed vs iudges and magistrates if we may not vse their help Act. 22.1 24.12 25.10 wheÌ„as Paul was falsly accused he withstood his enemies vsed the help of magistrates appealing to Cesar vvhich no doubt hee vvoulde not haue done if it had bin vnlavvfull Lastly if one strike you on the one cheek turne also the other these vvordes must be vnderstood as those words of our Saviour Christ vvhere hee saieth Luk. 14 26. Mat 10 37 if any hate not father and mother he is not worthy of me where his meaning is not that anye shoulde hate his Father and Mother or not loue obey theÌ„ But he meaneth if it shall come to this rump that they must either forsake father mother or CHRIST their loue to their favior ought to be so great that they should hate father or mother rather then forsake Christ So likewise when we haue received a blovv on the one cheeke we must turne also the other if it shal make for the glory of God so to do or rather bee buffeted on both sides then to malice the party wronging vs. Nowe that we are not bound simply to turne the other side if any giue vs a blowe on the cheeke except it wil make for the glory of God it is most manifest by our Savior christ himselfe who is the best interpreter of himselfe the best expouÌ„der of his own meaning who vvhen as hee vvas striken turned not the other side vnto him that smote him but reproved him for so doing â—oh 18.23 if I haue evil spoken saith he beare witnesse of the evill but if I haue well spoken why smitest thou me where you may see that wheÌ„ he was stroken he did not offer himselfe to be strokeÌ„ againe so that you may see these wordes if one strike you on the one cheek turn also the other to him are not alwaies to be observed but vpon some circuÌ„staunces So likewise when Paul was sâ—itteÌ„ he doth not offer himselfe to be smitten again but reprooveth the high Priest for coÌ„manding him to be smitten saying god wil smite thee c. Act 23.3 HeÌ„ce may you see that I break not those commandementes in denying you my purse cloak in refusing to bee beateÌ„ at your haÌ„ds sith it maks not for the glory of God for you either to rob me for beat me And I may without brech of charity deny you both Gall. If these places are so to be vnderstood I must coÌ„fesse your deedes haue not swarved froÌ„ your doctrine But I meant a little to be pleasaÌ„t with you Now pray sit proceede in that which you vvere about to say concerning the necessitie of works to salvation If your doctrine be true I must take an other course or els I shal never come to heaven Scho. For the proofe of it harken and then iudge Besides the place which I haue already named concerning the righteousnes of the Scribes and Pharisies which was an external observation of the law whose righteousnesse farre exceeded the righteousnes of many in these our daies who notwithstaÌ„ding vainely perswade themselues they shal be saved I terme it a vain perswasion because if an externall observation of the law such as was the Pharisies be not sufficieÌ„t much lesse manifest breakers of the law and such as continue therein can bee saved besides this place I say there are many most plaine to prooue the necessity of good-workes to salvation as that of the Apostle Heb. 12.14 followe peace with all men holynes without the which no man shall see God without a peaceable holy conversation then no man can be saved Iohn pronounceth those only blessed Rev. 20.6.13 who haue their part in the first resurrection for saith he on such the seconde death hath no power If they onely are blessed who haue their parte in the first resurrection which is holynes of life then without good vvorkes no man can bee saved further in the same chapter hee saieth having the day of iudgment represented to him in a vision that he saw that every one was iudged according to his works that is such as had done good to everlasting life such as had done evill to everlasting fire as it is also in the Athanasian Creede our Saviour Christes vvords are most plaine in this point Mat 7.21 Lâ—ge Chrysostomum in haec verba tom 2. Not everie one that saieth vnto me Lord Lord shal enter into the kingdome of heaven but hee that doeth the will of my fa her he shall enter into the kingdom of heaveÌ„ And further in the same chapter he doth more illustrat the point by the example of 2. builders He that heareth my words and doth them I will liken him to a wise maÌ„ which builded his house on a rocke and when the
shall proue that this is not generally to bee vnderstoode of everie knovvledge but truely of one kinde of knowledge Ioh. 1.24 which is specified by Iohn vvhere hee saith if any saith I know God and keep not his commandements he is a lyar and the truth is not in him but he that keepeth his word in him is the loue of God indeed and hereby we know that we are in him So theÌ„ that knovvledge vvhich hath the loue of God ioyned with it which loue is manifested by a desire a delight of doing the wil of God is the saving knowledge before meÌ„tioned and no other knowledge which saving knowledge cannot possibly be in the vvicked or in the devil For they only know God but loue him not which is manifested in that they by loue seeke not to doe his will and please him The like general speech you haue of our Saviour where he saieth Mat. 7.7 to him that knocketh it shall be opened and to him that asketh it shall bee given vvhich vvordes if you simplie vnderstand without exception many absurdities wil follow The fiue foolish virgins knocked yet vvere they not admitted they that cast our devils in Christs name and did great and many workes thereby asked but obtained not wherefore wee must goe further seeke the true meaning of these words by confereÌ„ce of them vvith other places of the Scripture Our Saviour saith Mat. 6.14.15 if you forgiue other men their trespasses your heavenly father vvill forgiue you your trespasses but if you forgiue not other men no more will your heavenly father forgiue you your trespasses and David saith if I applie my heart to wickednes Ps 65.18 the Lord will not heare my praier and Salomon saith the praier of the wicked is an abhomination to the Lord Prov. 15.8 the Lord refuseth the praiers of the Iews because their hands were full of blood because they were oppresore of the poore but wash you Esay 1.16 saith the Lord learne to do well seeke iudgmeÌ„t releeue the oppressed iudge the fatherlesse defraud not the widdowes then if thy sins were as crimsoÌ„ they shal be as whit as snow David saith Psal 33.18 19. the eies of the Lorde are over those that feare him and vpon them that trust in his mercy to deliuer their soules froÌ„ death And Peter saith the eies of the Lorde are over the righteous and his eares are open to their praiers â— Pet. 3. i2 by these places now may you see how those wordes are to be vnderstood to everie one that knocketh it shall bee opened and to everie one that asketh it shall be geven that is not every one without exception for you see other places tell you that the praier of the wicked is an abhomination vnto the Lord Ioh. 15.7 but of them â—hat loue and feare the Lord and endevour to keep his coÌ„mandemeÌ„ts if they knock or aske it shal be opened graunted to every one without exception So in like maÌ„ner in your assertion namely that if a maÌ„ hath faith it is sufficient if you absolutely vnderstand any faith many absurdities will follovv Iam. 2.19 for there is a faith of Divels vvhich if it vvere sufficient to salvation then the divils may bee saved For they acknowledge Christ to be the sonne of God There is an historical faith Mark 5.7 a faith of doing miracles which the wicked haue yet it caÌ„not saue them according to that of the Apostle if I had all faith 1. Cor. 10.2 so that I could remoue mountaines and had not loue it were nothing It must bee then such a faith which hath with it the loue of God our brethren it must be such a faith which worketh by charity Gal. 5.6 Ephe. 6.6 a working faith I saie and not an idle faith much lesse such a faith as is spotted with vngodlines Not any faith then is sufficient but such a faith which is accompanied with good workes and newnesse of life Gall. Well be it that good vvorkes be required to salvatioÌ„ yet say that I liue vngodly all the dayes of my life vntill â— see I must departe this world I thinke I haue hearde some wordes in the Scripture which import thus much that it is not then too late to repent I cannot repeat the wordes themselues but such words there are the which to tell you the truth haue made me take a little the more liberty in my delights Scholl I thinke you meane these words at what time soever a sinner doth repent him of his iniquitie I vvill put out all the remembrance of his sinnes from me Ezec. cap. 33.11 saith the Lord Gal. Yes the same theÌ„ you see it is sufficient for a man to salvation even wheÌ„ he dieth to repeÌ„t Scho. If these words haue given you an occasion of greater liberty in your delights that is in plaine tearmes an occasion of sinning more freely you are one of whoÌ„ the Apostle prophesied long since saving that in the latter times shall come certaine men Iude 4. 1. Pet. 1. 2. Tim. 3.4 who will turne the grace of God into wantonnes yea vvho will loue their pleasures more theÌ„ God Luk. 1.74 Ephes 1.4 1. Pet. 2.24 and 2. Peter 1.5 you make a cleane coÌ„trary vse of the promises of the goodnes patience of the Lorde towardes sinners to that wherefore they are promised For saith the Apostle the gooâ—nes long suffering and patience of God Ro. 2.6.7 is shewed to lead men to repentaÌ„ce amendment of life the which who so abuseth heaâ—eth vp wrath to himselfe against the day of iudgement who will reward every man according to his workes 2. Tim. 2 2â— and expounding himselfe saith that is to them who by continuance marke well vvhat he saith even as if he plainely foresaw some would vainely flatter themselues that it wil be sufficient to repente as they falsely call it at the last cast and breath therefore he addeth to theÌ„ that by coÌ„tinuance in well doing seekâ— life everlasting But lest you should flâ—â—ter your self in your sins promise vnto your selfe salvatioÌ„ without warrant of the worde of God first knowe this that these words At what time soever are not in any texte of the bible yet are they agreeable to the vvorde of God beeing rightly vnderstoode that is whensoever a sinner forsasaketh his vngodlinesse and doth that which is right and good craving pardon of God for his former ill life God will not impute his former sinnes vnto him but will pardon remit his sinnes for Christs merites But in that sence that you take them neither the words theÌ„selues At what time soever can be fouÌ„d in any place of the scripture neither are they consonant to any place of the scripture namely that though a man liue in vngodlinesse all the dayes of his life and at the very iump when he departeth this life then bee sorry for that which is
in Christ Now least the wicked as many of them do should challendge a part in Christ hee shevveth who are in Christ saying who liue not after the flesh but after the spirite that vvholly yeelde not themselues as slaues to their carnal lusts but such as delighte in a spirituall life conformable to the vvorde of God They then that shal be saved must haue some inherent sanctification And in an other place he shevveth that they vvho are appointed to inherite the kingdome of God are by the goodnes of God preordained that they shall liue a godly life before they shall enter into the kingdome of God saying we are the workemanship of God created in Iesus Christ vnto good vvorkes which God hath ordained Eph. 2.10 that vve should liue in them If God hath preordained that they who shal inherit his kingdome shal liue a godly life bringing forth good works so that as our Saviour saith by their fruits you shall know them Mat. 7.16 howe can anye hope to bee saved vvithout good vvorks This point that they vvhich shall bee saved shall liue a godly life is so manifest in the scripture as nothing more The Lorde himselfe protesteth concerninge these That he will put his feare in their heartes Ier. 32 4â— Ezec. 11.19.20 cap. 36.26 that they shall never depart from him and that he will put a new spirit in their bowels take away their stony harts out of their bodies will giue them a heart of flesh that they may walke in his statuts Yea the care of observing the wil of God in the elect shal be such and so eminent that whosoeuer seeth them shall knowe them therby Esay 61. For as the earth bringeth forth her bud and the garden causeth that which is sowen in it to grow so will the Lord cause righteousnes to grow in them saith the Prophet And our Saviour saith Ioh. 14.2 24. â—f any loue mee he vvil keepe my commandements but he that loveth me not keepeth not my commandements And againe he saith â—oh 13.35 by this shal all men know that yee are my disciples if yee keepe my commandementâ—s A second reason Second reason may be giveÌ„ why God will not receiue those vvho defer their conversion to God by newnesse of life vntil the last gasp hoping that that will be sufficient if they cal for mercy then Because our Saviour doeth pronounce this general proposition Mat 10.33 that he that deâ—ieth him before men he will denie him before his father in heaven now such as liue vngodly vvithout a care of doing the wil of the Lord though they professe him in their mouths 1 Sam 2.12 Tit 1.16 They professe thâ—y know god but by their work they deny him 2. Tim. 3. â— yea though they beleeue and acknowledge all the Articles of the Creed yea haue knowledge of the Scripturs yet if they liue vngodly they deny God and therefore shal be denied if you will bee tryed by the Scripture vvho so defineth of them as denyers of God A thirde reason why they shal not be received Third reason who deferre their conversion vnto God vntill their departing out of this life is because it is not possible that then they can haue a true repentance Mark 1.4 Calvinsti lib 3 cap 3 seâ—t 3 5. sequent For a true repentance cannot be without his essential parts one essential part whereof â—â— â—ewnes of life what newnes of life can they haue vvho are departing this life That this newnes of life is an essential part of true repentance it is manifest by the doctrine of Iohn the Baptist preaching repentaÌ„ce Mat 3.8 Act 26.1.19.20 who wheÌ„ he saw the Pharisies resort to his baptism of repentance men reposing theÌ„selues wholy on the faith of their father Abraham saith vnto them say not within your selues we haue Abraham to our Father but bring forth fruites worthy amendement of life for every tree that bringeth not foorth good fruite is hewen downe cast into the fier it is not sufficient to feare God for so did Pharaoh It is not sufficient to be sorie for that which is past for so was Caine Esaw and Iudas nay Iudas went farther he was not only sorie for that which was past but also coÌ„fessed his sinne acknowledged the Innocencie of Christ and restored his vnlavvfull gotten goods having heerein a better conscience theÌ„ many cruel oppressors in these daies vvho come shorte of him in this point yet was it not a true repentaunce so did the Emperour Maximinus who tyraÌ„nically dealt with the Christians Euseb lib. 8. c. 17. 18. vntill he fel into a sore disease as he thought past recovery then in his sicknesse bethinking himselfe how cruelly hee had handled the Christians perswading himselfe that he was punished with that soare disease for his cruelty against them presently he commaunded edictes to be given out vvith all expedition that the Christians should bee dealte with in al curteous manner and their goods shoulde bee restored them their Temples reaedified and desired them that they vvould pray for him vvhich beeing done hee vvas restored to his former health being recovered to health hee falleth as hotely to persecute them as ever he did So that you may see though the vvicked in such cases of extremity shew some token of repentance 1. Kings 21 27. Fourth reason Prov. 15 â— Esay 1.14 Psa 66.18 Psa 62. â—2 Mat. 16 17 Rom 2.6 Rev. 22.12 as also did Ahab Yet it is but a bastarde repentance it proceedeth only of feare and not of loue and therfore cannot bee accepted as a true repentance A fourth reason why such shall not be receiued is because their praier is an abhomination vnto the Lord much lesse accepted of as it hath beene proved before The fift reason The first reason Rom. 2. is because God wiâ—â— iudge every man according to hiâ— works And lastly true repentaÌ„ce is not in the power of man but a special gift of God The sixt reason Iames 1. bestowed onlie on the elect vvho alway haue his true feare in them so that they â—un not into such excesse of siâ— as the wicked doe 1. Ioh. 3.9 because they are borne of God and haue alwaies his seed in th m Gal. You say wel repentance is the gift of God it is not in my power it is God say you that putteth his spirit in his elect which causeth theÌ„ to liue a godly life far better then other meÌ„ If theÌ„ I liue â—ot as they do blame me nor when God shâ—l put that holy spiâ—it in mee vvhich will make me willing to keepe his law I shall then lâ—ue as honestly as they but yet I haue it not Scholl It is said in the scripture Prov. 19.3 the foolish â—erverteth his own waies his hart freeteth against the Lorde when Adam had foolishly consented to his wife â—o eate the forbidden fruit he concealeth his owne fault
excuseth himselfe laying the fault in a manner on God saying Gen. 3.12 the woman that thou gavest me gaue it mee Wicked men vvho willingly and wilfully break the coÌ„mandements of God beeing carried awaye with their own lusts Iames 1.24 lay the fault on God that they do not liue as they shold as if God had put such wickednes into their hart so to doe when as on the contrary God calleth them earely and late Deut. 28. ezhorteth them with the blessings of this life and of the life to come threatneth the obstinate oftentimes layeth punishmeÌ„ts on them that they may know themselues yet for all this they will not regarde him though he vseth long suffering and giue them time to repent whose patience they misvse and misconster according to that testimonye vvhich Salomon giveth of them Eccl. 8.11 Esay 26 10 Psa 50.21 Because saith he sentence against an evill worke is not speedily executed therfore their hart is fuâ—ly set to doe evill Yea they imagine that God regardeth not vvhat is done here on earth But to turne to your words wherein you would not be blamed though you liue not according to the will of God ascribing the fault hereof to God PardoÌ„ me if I flatter you not I say the fault is yours you are highly to be blamed For hee that will liue godly must vse such meanes to bring himselfe therevnto as GOD hath appointed hee that vvil prolong his naturall life must vse such meanes as God hath appointed therevnto as meats drinks else he caÌ„not if he refuse it he is guilty of his own death In like maÌ„ner he that wil liue a spiritual life must vse such meanes as God hath appointed thervnto as reading of his word frequeÌ„ting of sermons praiers frequenting of godly mens coÌ„pany by having coÌ„ference with theÌ„ Which things it appeareth by your own confession you haue not vsed therfore no marvel though you haue no delight in a godly life Gall. Wel wel no more I pray you It is pitty such doctrine shoulde be publikely preached it would make many dispaire Scholl The revealed worde of God must be preached though the wicked take offence at it predestinatioÌ„ is an excellent doctrine yet it is a stumbling blocke to many vvho carelesly say vvhen they heare of it if we be pred stinated to eternall life our ill life wil not make vs reprobates if we be reiected our good life vvill not prevaile that we may be saved vpoÌ„ this false collection they run into al manner of lewdnes not considering that those whom he hath ordained to everlasting life not only must but also will liue a holy life If there bee any that will take an offence at this doctrine of repeÌ„tance good works it wil be such as are or haue been desperately wicked as for those that are not gone to that hight of wickednes they will when they heare this doctrin become more zealous of good works and walk more warily redeeming their time lest they overpasse the time of their repentance knowing that if they haue not oile in their lamps they shall be excluded the wedding And if this doctrine were not coÌ„venieÌ„t to be published so many not able meÌ„ of God would not haue published it De doctrina Christiana lib. 1. cap. 19. ideÌ„ lib. 20. ca 6 de civitate dei Augustin he saith that there are two sortes of deaths of the soule the one in this life vvhich is a renouncing of his former ill manners and wickednes which is done by a true repentaÌ„ce the other in the world to come concludeth in the end of the same Chapter that except the soule dyeth in this world and begin to bee formed according to the image of God Rom. 8.29 she shal not come to the heavenly blessednes but to eternal punishment alluding to those vvordes in the Revelations Blessed is bee that hath his part in the first resurrectioÌ„ Rev. 20.6 for â—n such the second death hath no power And in an other place the same Augustin sheweth this point proving it by the example of David De doctrina christiana l. 3. c. 2â— vvho wheÌ„ his wicked son Absolom was caught betweene the cliftes of the tree by the necke was suddenly put to death David lamentâ—d him sore But wheÌ„ his youÌ„g childe died assoone as he had notice of it he reioiced the cause he lamented the one was because he knew hee went into everlasting torments because he dyed a wicked man and had not time to repent and yet he hung a good vvhile before he was dead and might haue cryed Lord haue mercy on me if that woulde haue served But the innoceÌ„t child he lamented not because hee had no cause to doubt of his salvation Gall. Stay pray me thinks you haue spokeÌ„ that now which overthroweth all that you haue spoken you say that David doubted not of the salvatioÌ„ of the child I pray sir what good works could the poore youÌ„g infant haue hee had none and yet saved Besides when you mention the hanging of Absolom you put me in minde of an obiectioÌ„ which you wil hardly answere namely of the theefe who was crucified wheÌ„ our Saviour was crucified he vvas saved without good works why not I Schol. WheÌ„ I say that no maÌ„ can bee saved without some measure of sanctification and good workes I vnderstand alwaies Fulke in his notes vpon lam cap. 1 25. the marginal note that ordâ—nary course which God vseth in bringing his elect to the inioying of his kingdome even as Paule speaketh of fâ—â—h that vvithout faith is impossible to please God and faith commeth by the hearing of God word Yet in young children this kind of faith is not required but in those only who at come to yeeres discretion So neither is that inhereÌ„t sanctificatioÌ„ which consisteth in good works and holines of life required in youÌ„g children but they are saved after an extraordinary maÌ„ner namely because they are coÌ„tained in the covenant of God with AbrahaÌ„ his seed So that this overthroweth nothing of that which I haue said CoÌ„cerning the other parte of your obiection of the theefe who was saved with out good works therefore there is no cause but you may be also in these words you doe as if a robber on the high way should thus reasoÌ„ though I know that to rob one on the high vvaye by the ordinary course of the lavves of this Realm is death and ordinarily such offenders are executed yet I know one that by the extraordinary favor of the Prince vvas spared therfore I vvill robbe too for I see no cause vvhy I should not be saved as vvel as he You vvould thinke such a fellovve notoriously foolish vvho should do thus But vvhereas you say the theefe had no workes it is not so For as soone as hee came to the knowledge of Christ straighte vvay he shevved his faith by good
guiltlesse then let mine enemy take me and persecute mee lay mine honor in the dust That he vvas a sinner the Scripture recordeth 2. Sam. 11 1. Chro 1.2 yet hee was a man according to Gods own hart because hee delighted in the law of God made it his studie and when he tripped and went wrong hee acknowledged his owne infirmitie and craved pardon for it God accepting in Christ his endevours not exacting perfection in his deeds Concerning your last obiection of Zachary and Elizabeth his vvife that they vvere both iust before God and vvalked in all the commandemeÌ„ts of the Lord without reproofe indeed they were iust before God but it was by imputation of the iustice of Christ for whose comming they dayly expected they walked in all the commandements of God without reproofe before meÌ„ but not perfectly before God For if they had not acknowledged theÌ„selues sinners they needed not haue expected Christ their redeemer Luk. 1.68.69 and albeit they be tearmed iust yet it doeth not follovve that they were without sin The worde iust doeth not alwaies signifie one vvithout sin but one that delighteth or endevoureth to be iust and holy according to that saying the iust falleth seveÌ„ times a day though a man sin seven times Pro. 24.16 1. Pet. 4.18 that is many times a day yet the scripture tearmeth him iust by reasoÌ„ of his affection and his endevour to be iust Zacharias and Elizabeth were iust before God man that is reputed taken accepted iust before GOD in respect of the merites of their redeemer on whom they beleeved and exspected their endevours vvere accepted of as iust though not iust perfectly for so no flesh is or hath beene iust Christ only excepted as it is plainely set down in the scripture eveÌ„ by Iobs own mouth whoÌ„ you alleadged to be without sin he saith plainly Iob. 9.20 Ps 51.9.7 if I should iustifie my selfe mine own mouth would condeÌ„ne me againe Eliphas saith generally not only of all the holy and iust men that ever were but of the Saintes in heaven what is man that hee should bee cleane he that is borne of a womaÌ„ that he should be iust Iob. 15.14 15. cap. 14 4. Behold God found not stedfastnesse in his Saints yea the heaueÌ„s are not cleane in his sight how much lesse a man This doe the Fathers also affirme Augustine saith there is nether Saint nor righteous man that is without sinne notwithstanding they cease not to be Saints and righteous because they haue their affection still set vpon holynes Aug de fide orthod cap. 40. al Jnnocens Pap. epâ—st 95 eachirid cap 32. Hier adve Pelag. idem ad Rustia Ambros de vocatione gent. lib. 5. â— Others of the Fathers are of the same opinion whose words to repeat would be tedious Again Zacharian and Elizabeth his wife were vnreproueable before men because they so behaved theÌ„sâ—lus as that no man coulde iustly complaine of any ill conversation in theÌ„ this doth not proue they were without infirmities or sinnes For externall actions may haue good shewes and yet they may be haynous sinnes yet commended as good so farre as they are externall actions yea further rewarded as good externall actions with temporall blessings As for example vvhenas Iehu had destroyed the house of Ahab the Lord saith vnto him 2 K ng 10 30. because thou hast diligently exequâ—ted all that which was right in mine eies and hast done vnto the house of Ahab according to all things that were in my heart therfore shall thy sons sit vpon the throne of Israell vnto the fourth generation if you look on the external action of Iehu in destroying Ahab and his posterity he did that which was according to Gods minde who would haue him destroyed because he persecuted his Prophets for his cruelty against Naboth But if you respect the minde of Iehu in the execution hereof he highly sinned for he did not destroy Ahab as to execute Gods iudgementes against Ahab but to settle himself in Ahabs kingdome and therefore that he might make the kingdom sure vnto himselfe went farther theÌ„ his commission he not only destroyed Ahab and Iezabell their children but also with great cruelty put to death those of his kindred least they should rebel against him Wherfore though in this place his externall action in destroying Ahab and his children be heere commended rewarded with a teÌ„porall blessing yet his sinne namely his ambitious minde to vsurp the kingdome and his cruelty against the bloud of Ahab is not only reproved but also he hath a heavy iudgment denouÌ„ced against him in the Prophet Hosea Hose 1.4 2. King 10 30. he did that which God had determined to be done but he did it not with that minde as he shoulde God would haue Ahab destroied the which Iehu effected but not because God wold haue it so done but being aÌ„bitious to serue his own turn that he might enioy his kingdome The like example you haue of the king of Assyria Nabucadnezer Esay 10.5.6.7.12 Ezech. 29.19 both which did that in theit externall actioÌ„ which God would haue done yet grieuously sinned their externall actions were allowed of but their wicked minds condemned so that the commendations giuen to external actions doe not necessarily import that the doers thereof do not sinne Howbeit when it is said of Zacharias and Elizabeth that they were vnreproue able no doubt it was meant that they were iust and righteous because they did seriously endevour so to be and were so in the estimation of men they had that kind of iustice or righteousnes vvhich divines call iustitiam viatoris the iustice of those that tende to heaveÌ„ wherein there is alwaies imperfection not that kinde of iustice which they call iustitiam comprehensoruÌ„ the iustice of those that alreadye haue obtained the everlasting kingdom in which kinde of iustice there is no imperfectioÌ„ Pap. I pray sir if there bee no man perfectlye good nor any works so good as that there is no imperfection in theÌ„ by reason wherof no man can iustly challendge eternall life as due vnto him by desert why doe the scriptures cal eternal life a rewarde of good works As where it is said Godlynesse hath the promises of this life and of the life to come 1. Tim. 4 8 Math. 5.12 Mat 10.42 Mat. 19.29 2. Tim. 4.7.8 Blessed are you when men revile you and persecute you for my name sake and speake al manner of evill of you falsely Reioice and be glad for great is your reward in heaveÌ„ Hee that giveth a cup of cold water in my name veryly hee shall not loose his reward Hee that forsaketh house father mother brothers sisters c shal receiue life everlasting in the world to come And Paul saith I haue fought a good fight I haue finished my course I haue kept the faith for henceforth is laid vp for
A SHORT DIALOGVE WHEREIN is proved that no man can be saved without good vvorkes Edit 2. With some Additions Be not deceaved God is not mocked for whatsoever a man soweth that shall he reape he that soweth to the flesh shall reape corruption but he that soweth to the spirite shall reape life everlasting Galat. 6.7.8 AT OXFORD Printed by Ioseph Barnes and are â—o be sold in Paules Church-yard at the signe of the Crowne by Simon Waterson 1604. To the Right VVorshipfull Sir ROBERT VERNON Knight all health and prosperitie Although Right Worshipfull nowe long distaÌ„ce of place and time hath severed vs yet the exceeding greate kindnes you alwaies bore towards mee whilest you lived in Oxforde hath wrote so deep an impression in my minde that neither discoÌ„tinuaÌ„ce of time nor distance of place hath any thing abated my woÌ„ted dutifull affection towards you Presuming of the like affection in you towardes mee knowing your kind dispositioÌ„ I am imboldned to offer dedicate this my little book vnto you the which being conscious of his own imperfections craues your patronage and favour which if it may obtaine it fears not to come abroad into the view of men if you vvill vouchsafe to reade like of it it seaâ—es not the censure of others both which it hopes the rather to obtaine for my sake It is not long nor tedious I hope it is profitable and therefore it hopes the better acceptaÌ„ce the which if it mighte obtaine you shall make mee not repent mine endevours Thus my humble duty remeÌ„bred I commit you to the tuition of the Almightie Yours for ever IEREMY CORDEROY To the Christian Reader AS to the body of man Curteous Reader all kinds of diseases to all kinds of ages are not incident but some diseases are more peculiar to vs wheÌ„ wee are children some proper vnto vs when we are youÌ„g meÌ„ some more incident when wee are olde so in the Church of God al kind of evils breake not forth in one age but some are more peculiar to some age theÌ„ vnto others as both histories of former times and daily experience doe manifest vnto vs the disposition whereof come not by chance but by the determinate couÌ„saile of the Lord who in his iust iudgmeÌ„t disposeth of these things as it shal make for his glorie and the good of his church That these things come to passe by the appointment of God it is manifest by many places of the Scripture wherein god sheweth that he doth send these calamities for the exercise of his church also foretelleth the time when they shal come in the â—3 of Deuteronomie verse 3. the Lord saith that he vvill sende false Prophets amongst vs to trie vs vvhether we loue him with al our harts with al our souls â—y this means mens harts shal be manifested whether they loue God or no they that belong vnto God wil not giue eare vnto these false Prophets but vvil bee directed by the word of God according to that saying of our Saviour my sheepe heare my voice follow me Ioh. 10. they vvill not follovve a straunger but flee from him for they knovve not the voice of a stranger He foresheweth wheÌ„ such such evils shal come as it appeareth in divers places of the Prophets in the olde Testament and in the new the revelation of Iohn aboundeth in predictions of things to come Now as God in his goodnes mercy towards vs vouchsafeth to forewarne vs of these temptations that shal come on vs when that therefore vvee may bee the better armed against such events so it is our duty to take notice hereof and accordingly to addresse our selues to withstand such temptations as shal come on vs but especiallie to obserue what evils are more proper to the time wherein we our selues liue as most pertineÌ„t vnto vs not to speake of matters of olde time but of latter times as most concerning vs. The Apostles inspired by the holy Ghost haue intimated vnto vs of this age what temptatioÌ„s shal assault vs vvho haue divided the time from the incarnation of Christ vntil his second coÌ„ming to iudgment into two several times in which two several temptations shal assaulte the church of God the former of these two times they terme the latter daies the â—ther the last daies â—n the former that is the latter daies shal come errours in doctrine in the last times shal come corruption of maÌ„ners not that the later daies shal be free from corruption of life and vngodly behaviour or the last daies shal bee free from errour of doctrine but in the latter daies errour of doctrine in the last daies lewdnes of life as two predominant ill humors shal abound therfore according to the diuersitye of these two times it is our duty to bend our selues more against the one then the other In the time of errour wee must most of al endevour to confute error in the times of vngodlines in life wee must contend against vngodlines in conversation Now because this time present wherin we liue is the last time wherein corruptioÌ„ of maÌ„ners shal most abouÌ„d according to the prediction of the Apostle the which wee see with our eies to be too true I haue chosen rather to speake of the necessitie of good works to saluatioÌ„ as most befitting this time then against error in doctrine though I haue not altogither omitted to speak some thing against it seeing that now most men offende in lewdnesse of life more then in errour of doctrine If any doubt whether this time wherein we liue be the latter or last times or no let him but conferre the prophecie of these tvvo times with the euent which hath fallen out he may easily be resolved The Apostle Paul speaking of the latter daies wherin error in doctrine should abouÌ„d saith 1. Tim. 4.1 now the spirite speaketh evidently that in the latter daies some shal depart from the faith and shall giue heede to spiriteâ— of errour and doctrines of divels which speake lies through hypocrisie and haue their consciences burned with an hot yroÌ„ That this latter time began in the Apostles time and holdeth vntil the revealing of Antichrist the same Apostle sheweth in an other place vvhere he saith the mysterie of iniquitie doth alreadie worke 2 Thess 2. Chrysost 2. Theâ— 2. hom 4. Ambros 2. Thes 2. Hierom in Dan. 7 quest â—1 ad Algas Tertull de resurrec car Lactan l 7 Aug. lib 20 cap 19 Zancheus in 2 Thes 2 Osiander in 2 Thess 2 epit hist ecclâ—s centur 7. lib. 1 lequent Plat. de Boâ—if 3. Func Cron. de Phoca Bon. 3. onely hee which nowe with-holdeth shal let vntil he be taken away He which hindred Antichrists authority then was the greate power of the Emperour of Rome who would hinder the power of the man of sinne vntill he that is the Emperour should be taken avvaie as histories the event and expositours
doe testifie vnto vs when the power of the Emperour should bee Eclipsed then the man of sinne should exalte himselfe aboue all that is called God or is worshipped that hee shoulde sit in the temple of God shewing himselfe that he is God which in the Popes of Rome hath already beene verified exalting themselues aboue God taking vnto themselues the authoritie of God making lavves to be observed vpon no lesse daunger of eternal damnation then the laws of God dispensing against the plaine worde of God abrogating the commaundemente of God to establish their owne This the maÌ„ of sinne hath finished according as it hath been foretolde of him But his pride shal bee abated and hee shal come to an ebb as the same Apostle foretelleth 2. Thess 2.8 Esay 11.4 saving that the Loâ—d will consume him with the spirit of his mouth that is by the preaching of his gospel By this means we see the kingdom of Antichrist now brought to a very lowe ebbe and his madnesse made manifest to al men 2 Thess 2. â—i 12. saving in some fewe to whom God hath sent strong delusions that they may bee damned because they loued not the trueth Antichrist being reuealed and made manifest nowe follovveth the last time this time present wherein we nowe liue of which the Apostle Paul speaketh 2. Tim. 3.1 Saying this know also that in the last daies shall come perilous times for men shall bee lovers of their owne selues covetous boasters prowd cursed speakers disobedient to parents vnthankefull vnholy vvithout naturall affection truce-breakers false accusers intemperate fierâ—e despisers of theÌ„ that are good traitours heady high-minded lovers of pleasure more then God having a shewe of godlynesse but haue denyed the force of it The Epist of Iude consisteth 2. Pet. almost whollie of the description of these ill men of whom also Peter forewarneth vs the which if you reade you shal haue the manners and behauiour of the men of this age presented as liuely vnto you as if you shuld see them al in a glasse at one viâ—w Now as I haue saide before corruption in manners being the proper disease to this age in reason we should bende our chiefest strength against this disease especiallye since the reason whye the Apostles foreshevve these thinges is Iude 3. that wee should earnestly contende against it and that in this miserable and perilous time we should haue compassion on some pulling them out of the fire vers 22. in putting a difference as the Apostle Iude saith He coÌ„pares this time to a citie set on fire which when it happeneth vvee catch at that vvhich is dearest in our sighte and saue it from burning We must put a difference according to the differeÌ„ce of meÌ„ for some there are who sinne of infirmitie and weaknes are as the Apostle saith overtakeÌ„ wâ—th sinne Gal. 6 1. these we ought to reclaime with the spirit of mildnes gentlenes Others there are who are more stubborne and wilful these wee must rebuke more sharpely A third kinde there is vvho 2. Tim. 4.2 so they may enioy their pleasurs care neither for God nor man who say vnto vs depart froÌ„ vs Iob. 21.14.15 vve desire not the knowledge of the Lorde vvho is the Almighty that wee shoulde serue him and what profite shoulde wee haue if vvee should pray vnto him Psalm 50.17 Ier. 2.24 these kinde of men hate to bee reformed these are like those wilde Asses vsed to the vvildernesse that wil not be turned and who so seeketh to turne them shal but vvearie himselfe Mat. 7.6 Exod. 10.29 2. King 3.14 but not prevaile let these pleasantlie descende to hell for who can turne them wee may not giue that which is holie to dogges nor cast pearles to swine if wee doe they wil treade theÌ„ vnder their feete returne and al to rent vs. Wherefore if I may bee so boulde to advise those to whoÌ„ the care of soules is committed I would advise them to follow the steppes of our ancient Fathers who alwaies bent their studies against that of their time wherin they lived which was most hurtful and the abuses which then most abouÌ„ded Since the time of the Apostles vntil within these fewe yeares errour in doctrine most abounded therefore we see the godly men of that age bent their whole studies to confute errours but nowe God be thanked this disease beeing almost cured and as greate a disease as the former affecting the Church of God in my opinion if wee devide the worde aright and minister a word in due season we ought especially to vse our endevour to reclaime men from vngodly behaviour and not wholy in these daies spend our studies and labours against errour in doctrine notwithstaÌ„ding gentle Reader I speake not definitiuely herein but my slender opinion if I speake vpon weake groundes I will not be stubborne but am content to yeelde to men more iudicious Farewell Yours in the Lord JEREMY CORDEROY A SHORT DIALOGVE between a GallaÌ„t a Scholler of Oxforde and a Church-Papist wherin is proved that good works are necessary to salvation RidenteÌ„ dicere verum quid vetat praesertim in hac iocosa aetate cum nil nisi ioci placent GAllant You are well overtakeÌ„ sir Scholler You are welcome sir Gall. I pray sir how farre ride you this vvaie Scholl To Oxford Gall. And so do I if you would ride a litle faster I would be glad of your company Schol. For companye sake I vvill alter my pace Gal. It seemes you are a scholler by your attire Scho. So I am Gal Of what profession Scho. I study divinity Gall. Then I doubt we shall not passe our vvay so pleasantly as I hoped I should Scho. Why think you so Gall. Because I see few or none that study it but are given much to melancholy and sadnes scarce fit for any company I haue an olde acquaintance in Oxforde who before he gaue himself to this study was very pleasant but since he hath vndertaken this study hee is cleane altered scarce the same maÌ„ now no good-fellowship with him but he is alwaies reading the Bible or musing still silent vnlesse you vrge him to speake Scho. That is a good chaunge For in that he is alwaies reading the Bible it is a good signe he is carefull to vnderstand the vvord of God vvhich is the meanes of our salvatioÌ„ â— Rom. 1. verse 16. 1. Cor 1.8 in that he is coÌ„tinually musing it is likely that he doth ruminate meditate on that he hath read to apply it to his vse conforme his life according to it vvithout which ruminating meditation we make small vse of our reading but are like vnto conduits which receiue water but keepe it not This was prefigured vnto vs in the olde lawe of Moses Lev. 11.2 Deut. 14.4 where no beast was clean but such as chewed the cud Which kind of beastes vvhen they haue received sufficient food
raine fell and the fluddes came the windâ— blew beate vpon that house it fell not for it was grouÌ„ded on a rocke But vvho so heareth my words doth them not shall be likened to a foolish maÌ„ which buildeth his house on the sandes so that when the raine winde and flowds came and beate on it it fell Here he signifieth that they which endevour to doe the will of God shall never fall no not in the day of iudgment Psal 1.5 contrarywise the vvicked shall not be able to stand in iudgement Gall. I graunt if a man vvill seeke to get to heaven by his workes he must doe this but mee thinkes the Scripture teacheth an easier way namely by saith onely sure I am fullie perswaded that if I come vnto God with a stronge faith he will not reiect mee Scholl your strong faith will proue a stroÌ„g presumption if it bee destitute of good workes Calv in c. 18. ver 17. Ezech. Mat. 22. which point our Saviour Christ doth make most manifest by the parable of a Kinge who bidde certaine guestes to the wedding but wheÌ„ some made excuses some set light by it wheÌ„ they were invited he sent the secoÌ„d time some evil intreated his servants Wherefore the King being vvorth destroied those murtherers sent the third time commanded his servant to goe into the high waies and as many as they coulde finde bid them to the mâ—â—iage then his servants went brought all they could finde both good and badde so the wedding was furnished with guestes then the King Gall. Nay nay goe no further you haue said enough and as much as I can wish for you say that the good badde are received and I am sure if I bee not one of the good I shall bee one of the badde beleeue mee it iâ— a very comfortable place Scho. Nay but deceaue not your selfe such catching at pieces of the Scripture is the cause of many errours you offend against principal rules of interpreting the Scripture we may not beleeue that the scripture teacheth any thing contrarie to the nature of God Ang de doctrina Christ lib. 3. cap. 3. and if any place seeme to vs so to doe we vnderstaÌ„d it not aright Now wheras out of this place you miscoÌ„struing it vvoulde conclude that which is contrary to the nature of GOD namely that God receiveth the wicked into his kingdom God alloweth not of the wicked Psa 11.5 nay hee hateth them hath prepared everlasting tormentes for them God being good yea goodnesse it selfe cannot but abhorre that vvhich is badde Besides this in interpreting the scripture you must take heede that you doe not make one place coÌ„trary to an other as in this your interpretation you do and that against plaine evident places as that in the 25.41 of Matthew in the 21.27 of the Revelation In the former wherof is plainly shewed that the wicked and mercilesse shal go into everlasting fier In the latter that no vncleane thing shall enter into the kingdom of heaveÌ„ Againe in interpreting the Scripture you may not single out words or sentences without having consideration of the principall drifte vvhither they tende but consider that which went before with that which follows after Aug lib 3. cap 3. which precept if you had observed in the place which I was about to speak of you would haue made a contrary conclusioÌ„ to that that you haue made Suffâ—r mee therefore to alleadge the whole place and then if you will reply Gall. I pray then goe on Schol. The guestes being come the King came to see his guest savv a man not having a wedding garment this vvedding garment by the consent of al writers is charity consisting of good works the king coÌ„mandes his servants to take him and binde him hande and foote and cast him into vtter darknes where shall be wâ—â—â—ing and gnashing of teeth this maÌ„ came to the Kings Sonnes vvedding and tooke himselfe to be a bidden guest supplied the roume of a guest as many now a daies supply a roâ—me in the church of Christ beâ—re the name of Christians as hee the name of a guest vntill the time ofteâ— theÌ„ being found without a wedding garmeÌ„t must looke for the same doome This point is manifested also by the sentence of the fiâ—e foolish virgins who came also to the wedding but were shut out because they had no oile in their lampâ— all therfore that come are not received come they never so coÌ„fidently except they be qualified with some measure of regeneration Ioh 3. Mat. 19.28 without which no man can enter into the kingdome of God And lest you might imagine that this is done to some few for example sake to cause the rest to be more carefull of their life and conversation Rev. 3.17 and so you notwithstanding may escape this severity marke further vvhat our Saviour saith in another place Many shall come vnto me in that day say Lord Mat. 7.21 Lorde haue not vvee prâ—phecied in thy name and by thy name cast out devils and by thy name done many and greate works then wil I professe to them saith our Saviour I never knew you depart from me ye that worke iniquity Mark well these wordes many shall come yea plead an interest in Christ because in his name they had prophesied cast out devils and done great many workes Yet for al the they are cast of because they were wicked men A man may haue the the spirite of prophesying power to cast out Devils by the helpe of God power to do great and manie miracles and yet be a castaway if he haue not the spirit of regeneration wherby only he loueth God and delighteth in doing his vvill wherfore flatter not your self with bare solitary faith destitut of good works which kind of faith is not a saving faith Gall. But I am sure I haue heard it often read preached too that if a man haue faith it is sufficient Schol. It is true beeing truely vnderstood So likewise it is said Ioh. 17.3 this is life euerlasting to know thee the only living God whom thou hast sent Iesus Christ if you doe not expound this place by conferring it with other places of the Scripture you may as vvell conclude that a bare knowledge of Christ or God is sufficient to eternall life without any faith in him or loue towards him Then may you conclude that they vvho prophecied in Christes name cast out devils and did great many works in his name shal be saved though wicked men coÌ„trary to the expresse words of our Saviour for they al knew Christ Nay then the very devils are more sure to be saved then any man for their knowledge of god is more perfect then the knovvledge of men Mark 5.7 yet the scripture is most plain that they shal not be saved But confer this place with others you
vvorkes and for his time he had after he came to the knowledge of Christ no man did ever so much The Apostles forsooke Christ but he though he knew to defend the innocency of Christ was to accuse Pilate the high Priests the Scribes Pharisies Elders the people of extreame iniustice stood to the defence of our Savior saying this man hath done nothing amisse acknowledged his godhead reproved his fellovv reviling Christ fearest thou not God Luk. 23.40 seeing thou art in the same daÌ„nation confessed his sinnes vve are iustlie punished And lastlye praied vnto him Lord remeÌ„ber me when thou commest to thy kingdome yet you say you see no reasoÌ„ why you should not be saved as well as he If you can shew that you haue bin as carefull to set foorth the glory of God ever since you came to the knovvledge of Christ as hee vvas you say somevvhat else your case is not alike with his His sins vvere sinnes of ignorance but you caÌ„not plead ignoraÌ„ce for it caÌ„not be but you haue ofteÌ„ heard that every one that wil cal on the name of Christ 2. Tim. 2.19.20 must depart froÌ„ iniquity els shal he not be a fit vessel for the kingdom of â—â—d Gall. Tush what tell you me of this and that That I must be careful to learne the word of God I must be diligent in frequenting Sermons frequent the coÌ„pany of those that are godlye and liue a godly life I pray answere me but this Is not every one already either ordained to everlasting life or everlâ—stinge damnation Scholl Yes Gall. Can that which God hath alreadye decreed of theÌ„ be altered Scholl No Gall. Why theÌ„ what talk you idlely and absurdly As if it any thing availeth vvhat I nowe doe either good or badde since the decree of God cannot be altered vvhatsoever I do Schol. It is true which you say that the ordinaunce of God already decreed cannot be altered Yet your illatioÌ„ hereof is very false and sophisticall The which that you may the better see I will illustrate it by the like sophisme S. Origen telleth of a certaine sophister who to perswade a sicke man not to sende for a Physition Lib. 2. contra Celsum vsed this reason if said he it be decreed by destiny that thou shâ—lt recover thy health then in vaine doest thou send for a physition but if it be decreed by destinie that thou shalt not recover then also in vain dost thou send for a physition since hee shall not helpe thee the sicke replyed to the sophister beeing belike a new married maÌ„ in this manner If God hath decreed that thou shalt haue no childreÌ„ in vain dost thou vse the meanes of a woman but if God hath decreed that thou shalt haue children in vaine hast thou vsed the meanes of a woman for that which God hath decreed shall bee done though thou hadst not vsed the meanes of a vvoman The Sophister saide true that if it vvere decreed by destiny that the sicke man should not recover in vain should he send for a physitioÌ„ but his illation hereon was false absurd being ignoraÌ„t of the event what vvas decreed that it vvas in vaine to send for a physitioÌ„ sith God hath ordained physitions as an ordinarye meanes to cure diseases and therefore not to be neglected but vsed except vve vvil willingly refuse the ordinance of god to bring to passe that which God hath ordained to be done It is true also which the sicke man replyed in vaine vve marry for procreation of children if God hath ordayned we shall haue no children but his illatioÌ„ was false hereon that the sophister vsed in vain the ordinary meanes which God had ordained to bee vsed to this purpose So you say true that vvhatsoever you do now you cannot alter that vvhich God alreadye hath decreed but your illatioÌ„ or inference hereon is very false that it makes no matter to salvation hovvesoever you liue sith as God hath predestinated meÌ„ to salvatioÌ„ so also hath he ordained the means wherby they shall come to everlasting life the which means if they despise they despise God and faile of their salvation 1. Thess 4.7.8 1. Pet. 2.24 Luk. 1.74.75 1. Cor. 10.9 Num. 21.6 Psal 106. Numb 14.37 Novve the ordinary meanes which God hath ordained to bring his elect to salvation as by many degrees and steps are first an effectuall vocation by the externall preaching of his worde and internall operation of his holy spirit from this knovvledge of God by vocation to iustification by a true faith from iustification proceedeth sanctificatioÌ„ and then glorification of eternal life Gall. Come come while you thus discourse we forget our pace spur Scho. Alas it is pitty to ride faster you see how our horses sweate vvith this pace vvhich vvee haue rid already Gall. What come never spare a â—ade spur spur Scholl Nay vvee may not vse crueltie towards dombe creatures The scripture saith Deut. 22.6.7 if thou finde a neaâ—â— of young birds thou shalt not kill the dâ—mme 〈◊〉 them and least you should thinke this a light or small matter God promiseth to theÌ„ that obserue this light commaundement length of life and prosperity of daieâ— And it is said in an other place Pro. 12.10 a righteous man vseth mercy towards his beast but the mercies of the vvicked are cruell Gall. Nay theÌ„ if you are so precize that I may not spur my horse but by scripture fare you wel I am not for your company I see one riding before I will overtake him I hope he is a better fellow Scholl Farewel sir Gall. You are wel overtaken sir Papist You are welcome Gal. I pray how far ride you this way Pap. To Oxford Gal. I am glad I haue light in your company I haue bin so tyred with a scholler behinde that I was faine to gallop away from him Pap. What 's the matter Gal. Hee is so ful of reformation instructioÌ„ reprehension contradiction all vpon holynes and good works that hee puts me cleane out of my humor 2. Pet. 2.3 Pap. You haue said enough I knowe by that vvhich you haue spoken 2. Pet. 2.3 of whose brood he is Gall. Whose Pap. Of Luthers Gall. Luthers what was he Papist A man that coÌ„tradicted the whole world whose spirite of contradiction hee hath left to al h s brood and if you thinke I falsely accuse them you shall see the proofe of my speech you say he is all for good workes if your hast be not the greater let vs a light and walke a little he wil quickly over take vs. I vvill speake for good works I wil lay a quart of vvine he vvill be as hoat against them as he hath bin for them Gall CoÌ„tent let vs alight I wil lay with you that quart I haue no hast onlie I loue not to ride a dreaming pace I vvoulde gladly heare the scholler recall all that he hath
our iustification is the materiall cause vvhich is the death and passion of our Saviour Christ Ps 49.78 by vvhose obedience fulfilling of the lawe perfect righteousnes is purchased for vs the third cause is the formall cause or instrumentall cause which is faith alone without good workes which faith only appreheÌ„deth Christ our righteousnesse These three causes the Apostle coÌ„preheÌ„deth in one verse saying So God loved the world Ioh 3.16 1. Ioh 4.9 that he seat his only begotteÌ„ son that who so beleeveth in him shold not perish but haue life everlasting VVhere you see the efficient cause to be Gods mercie the materiall cause to be the incarnation of Christ redeeming vs by his satisfaction of the law sustaining the punishment due to our sinne Rom. 2.23 24.25.26 and faith the instrumentall cause apprehending the righteousnes of Christ The finall cause the fourth and last is the glory of God as the Apostle saith Ephes 2.7 that his goodnes and kindnesse might bee shewed Heere you see the scripture teacheth that these foure aboue mentioned are the only causes of our iustification good works haue no place among them Now albeit wee thus teach beeing so taught by the vvorde of God Iuel in apo Par. 2. cap. 20. Calvin instit libr. 3. cap. 14 sect 21. Zanch. de attributis dei Reinolds Apol. p. 263 Buchan instit theo de bonis oper p. 344. Pet Mart. coÌ„mon plac classe 3 de conf christ sect 8. c. 11. Rom. 10.10 Fox de christo gratis iustifi lib. 2 pag 398. Fulk annot in 2. Iacobi 12. Remenses in annot ad Collos cap. 1 24. yet we doe not as the Papists slaunder vs vilifie good workes or make no account of them wee ascribe vnto them as much as truth will permitte vs we hold they are secundary causes of our glorification nay wee stand more for the necessity of them to salvation then doe the Papists wee hould that no man can bee saved without them according to the ordinary dispensation of the graces of God VVe hold he that delighteth and continueth in sinne shall be condemned according to that of the Prophet Ezechiel 18.20 The soule that sinneth that soule shall die But the Papists hould not this necessitie of good works but if a maÌ„ want good workes he may be saved notwithstanding provided alwaies that hee giue sufficient money to the Pope for his generall * The more mony you giue the more sins shal be paâ—doned GraftoÌ„ it the 6. yea of Richarâ— the 2. Anâ— Do. 1382 Froistart Fabian Gall. 6.5 Ps 49.7 pardon for they teach that al the works of supererogation are in the custodie of the Pope at whose sole pleasure they may be disposed of vvhich works of supererogation such foolish virgins that want oyle in their lamps may buy of the Pope Thus teach the divines of Rhems contrary to the word of God vvhich saith every one shall beare his owne burthen and in another place the redemption of a mans soule is so precious a thing that no man can redeeme it by any meanes or giue a ransome to god for it This doctrin of the scripture which overthroweth the Popes pardons indulgeÌ„ces they cannot beare with it brought Luther much trouble yea daunger of his life because he vvas so bolde to discover this conicatching tricke of pardoning malefactors with Popes Buls and such trash nay to increase the Popes gaines they faine that he hath authoritie to free meÌ„ from tormentes after they are departed this life flat against the vvorde of God and what els is the cause why they so impudentlye affirme that manye of their Saintes haue done many vvorkes of supererogation yea haue sustained greater affliction then their sinnes dâ—served but onely to make the simple beleeue that these works and these afflictions are laide vp in store vvith the Pope for those that haue no works and that hee may make them rich in good works yea though they be dead already Whereas if in deede they stood so much for good works for zeale to good works not for filthy luker they would not secretly vndermine the doctrine of the necessity of good vvorks to salvation as they do seeking secretly to root out this necessary point of doctrin to salvation cleane out of the mindes of men That they would not haue this doctrine taught it is manifest though they woulde not haue their practise known in their Index expurg in which they discover their minde where shewing amongst other thinges vvhat they wold haue blotted out in Froben Index to S. Austines workes they commande that these words must be blotted out opera et siâ—con iustificent sunt tamen ad salutem necessaria to 4. Col. 599. b. c. These wordes must be blotted out for say they Augustinus hoc non dicit sed tantum excludit merita iustificationis Where first you see they like not this doctrin of the necessity of good works to salvation Secondly you may see that heere secretly they acknoweledge that S. Augustine is against them in the matter of iustificatioÌ„ excluding works to haue any strok in it which publikely they wil not confesse Pap. What tell you me of a blinde book I never heard of any such booke before neither can I beleeue that there is anye such book Sc. If you doubt of it if please you I wil let you see it You might easily disprooue me if it vvere not true but the book is common now in every stationers-shop Pap. S'r pray sir holde the Scholler vvith some talke whilest I slip behinde for I am weary of him Gall. I will I pray sir what pretence make they thus to deale with ancient writers For I doubt not but they will pretende some reason of their doing Scholl So they doe they pretende that heretikes corrupted the ancient writers and that they do now but rectifie them againe but vnder the name of rectifying them they make them speak as pleaseth theÌ„ Out of some writers they take out whole tracts sometimes they alter their words sometimes they leaue out words sometimes they blot out words and sentences lest forsooth they might be a scandâ—ll to the weake But where is the other gentlemaÌ„ Gall. He is behinde Scholl What 's the matter Is he not well pray let vs stay for him Stay pray it may bee he may neede our helpe Gall. Come come he would not haue vs stay Scholl Why why Gall. Since you will needes know you haue put him out of his humour He stayes of purpose Scholl If that be the matter I am not sory for that I haue done if he never come againe to his humor he will never be the worse man for albeit he said he woulde but repeate that which hee had heard amongst the Catholikes as hee tearmed them yet me thought he spake not without some passions as if he had spoken froÌ„ his hart Gall. Well sir since vvee are novve come to Oxford I thanke you for your coÌ„pany when